“I don’t like sand. It’s coarse, and rough, and irritating, and it gets everywhere,” – Albert Camus

Western horror relies on convention – Bram Stoker’s vampires, Shirley Jackson’s haunted houses, and Romero’s zombies. By contrast, Japanese horror more often relies on free-standing symbols and images – Kôji Suzuki’s rings of light, Junji Ito’s spirals, and Shinya Tsukamoto’s metal sculptures.

Both approaches have strengths and weaknesses. Art rooted in convention is easier to understand: the audience automatically comprehends Slasher Movie #23532 in light of Slasher Movie #23531 (or the last one they remember). But it’s boring, and makes you a slave to the past: modern horror film is consequently a cesspool of spooky dolls and cars that won’t start and ghosts in mirrors and clanging ADR. By contrast, Japanese horror (at its best) achieves a monolithic starkness: I gave up looking for things like Suehiro Maruo’s Paranoia Star because I couldn’t find any.

The Woman in the Dunes is an eerie psychological novel about…sand.

An amateur entomologist is seeking a new kind of insect in rural Japan. He ends up trapped in a deep pit of sand. He has food and water and even female companionship (although she seems odd), but no way of escaping. This is not an accident. Someone just out of sight has planned this fate for him. He has a little shack that he spends hours each day sweeping clear of sand (uselessly; the wind blows it straight back in). He can’t contact anyone from the outside world. They’ll declare him dead and maybe they’ll be right to. His horizons are made of sand.

The Woman in the Dunes might not be a horror novel, as I don’t think Kobo Abe was trying to frighten. Kafka’s a better comparison. Nonetheless, I’m now aware of “ammophobia” – fear of sand. More specifically: fear of sinking into sand, swallowing sand, having sand grains between your toes, and so on. Just as Uzumaki left me uncomfortably aware of spiral shapes, I put this book down and was plagued by thoughts of sand.

It’s creepy stuff. Silken, fluid, deadly. Viewed under a microscope, sand is beautiful, but it’s inhospitable to human life, and defiant of mankind’s attempts to control it. You can sculpt a castle of sand on the beach, but the next day, it will be gone. But won’t the house you live in be gone someday, too? All of mankind’s buildings, on a long enough timescale, will become sand.

This is sort of how Kobo Abe’s protagonist rationalises his fate. The outside world is just temporarily rearranged sand and dust, so there’s no reason to want to go back. Being trapped in a hole is probably a privilege; he gets to see the truth. Ozymandias’s kingdom wasn’t overtaken by sand, it was sand.

There’s a livestreamer called Dellor who plays Fortnite and other videogames. He has a PO box, and if you mail him a package he’ll open it on stream. Occasionally, he receives sand. I’m not sure if a single person is behind this, or if it’s a shared joke among his fans. He’ll rip open an envelope, and sand will spray across his apartment. He gets keyboards with sand packed in between the letters. Once someone sent him an airsoft pistol with sand stuffed into the barrel. This annoys him, because (as the narrator of The Woman in the Dunes could confirm) sand is extremely hard to remove. No matter how much you vaccuum a carpet, in six months you’ll walk over it barefoot and feel the bite of a silica tooth: a reminder of our fundamental lack of control.

Western horror can be likened to a vine, which can be followed back to its root no matter where it goes, and J-horror to a series of mushrooms, which sprout out of the ground with no visible connection to each other. Or perhaps particles of sand. The Woman in the Dunes exemplifies the J-horror approach, even if it might not be J-horror. It has one idea. One single idea. It could have been written even if no other book had ever been published. It does not want to be the first book in the series, or to answer questions raised by another book, or to get adapted into a movie.

The Woman in the Dunes doesn’t even want to be entertaining (and frequently, it isn’t). It exists to exist. No matter what momentary order we impose on sand, in the end, it has no purpose other than to be sand.

This is the supposed eighteenth chapter to Joan Lindsay’s Picnic At Hanging Rock, solving the mystery of what happened to the missing women.

I say “supposed” because the internet is rife with conspiracy theories that Joan Lindsay didn’t write it, that it’s a hoax, et cetera.

I’m not convinced. The number of parties necessary to orchestrate such a fraud (Lindsay’s estate, editor, publisher, surviving relatives, and so on) would be large, and the prose reads like Lindsay’s (for example, the usage of “little” in its diminutive/feminine sense.) Its contents also comport with what we know of Lindsay’s literary interests. Until I see evidence otherwise, I take Secret at face value: the unpublished work of Joan Lindsay.

It’s understandable that people would want to decanonize The Secret of Hanging Rock. Everyone who reads it reacts with disappointment. I don’t know of a single person who thinks it improves the book. It’s a few pages long, and much of its text was retrofitted into chapter 3 of Hanging Rock. In short, the girls disappeared into a rift in time. There are some gestures towards quantum cosmology, as well as Aboriginal “dreamtime” and therianism. That’s it.

It’s a bad, unsatisfying ending, one level above “a wizard did it”. Hanging Rock is a “who killed Laura Palmer?” type of story – the mystery’s the entire point, and explaining the mystery kills the story stone dead. You’re not supposed to know where the girls went. Hanging Rock was like a crossword puzzle in a newspaper: fun until you solve it, then it becomes a fish-wrapper.

Secret is so threadbare and underwhelming that I started pondering other things: such as the ethics of publishing a dead writer’s unfinished work. Nirvana fans are familiar with this game: every few years someone finds a shoebox of tapes and we’re subjected to yet another posthumous Kurt Cobain “album” containing abandoned scraps of music that he definitely wouldn’t have wanted the public to hear.

Is it right to do this? Release all of a famous artist’s outtakes once they’re too dead to complain?

I can see the opposite argument; authors don’t have unlimited fiat to declare that nobody read their work, particularly when it relates to something of public or literary importance (like Picnic at Hanging Rock). Consider Anne Frank’s diary. If someone wrote the cure for cancer on a piece of paper and commanded the world to never read it, we probably shouldn’t honor that request, either.

At the end, Hanging Rock was about time, and how time blurs reality. Reading the book is a maddening experience: you know that whatever happened to the girls, it’s knowledge out of your reach. Knowing what happens yanks the story back down to earth, and destroys its appeal. Hanging Rock left you like Aesop’s fox, snapping at grapes that are just out of reach. Secret cuts down the tree and lets you gorge on grapes until you’re become violently sick. Enjoy your stomach-ache.

Picnic at Hanging Rock is an classic in Australian psychological horror. It’s a genuinely disturbing book, and thinking about it makes me feel queasy and cold. It’s also Australia’s Blair Witch: a literary stunt that left its own provenance unclear. Many thought that the book told a true story, and even now you’ll meet folk who talk about the “Hanging Rock mystery” as if it really happened.

Hanging Rock was written in 1967 but is set over half a century earlier at a girls’ boarding school in Victoria. A group of four people (three students and teacher), leave a picnic to explore the nearby Hanging Rock formation. Three are never seen again. The fourth is discovered days later, nearly dead from sunstroke. When she recovers, she has no memory of what happened to the others.

The rest of the book is the community coming to terms with the mystery. A bloodhound fails to find the missing women, as does a local “black tracker”. An army of well-meaning volunteer searchers blankets Hanging Rock in footprints and trail-marks, trampling whatever evidence might have existed. The final people to see the party report some odd things: the three students were in a trancelike state, with staid mathematics teacher Greta McShaw literally undressed to her underwear. The reader actually follows the girls until the final moment, and knows some additional facts that the other characters don’t. But ultimately, we don’t know the full truth either.

Whatever happened at Hanging Rock (and there are signs that some characters know more than they are telling), the lack of resolution is like a thorn embedded in the community’s collective flesh, driving them frustration and to madness and then to further tragedy.

The events of the story bear an odd resemblance to Finland’s Lake Bodom murders, where three backpackers were slaughtered, with the sole survivor possessing no memory of the night’s events. Bodom happened in 1960, but I doubt Joan Lindsay was aware of it. Finland is far from Australia, and was further still in 1967. The world was much bigger then.

And unlike the United States (where a Bodom-style incident would have inspired sixteen made-for-TV movies, a Netflix series by Jordan Peele, and teenage girls obsessed with finding and marrying the killer), Finland isn’t culturally fascinated by tales of violent crimes, nor does it possess the regency to spread them all over the world.

Like Lake Bodom, Hanging Rock exists in the real world. I learned some interesting things about it on Wikipedia. It’s more properly called Mount Diogenes, after the Greek philosopher who held that civilisation is corrupt and nature is moral. Geologically, Hanging Rock is a mamelon, after the French word for nipple (is it important, in light of this, that all the main characters are female?)

Joan Lindsay does a good job of making Hanging Rock sound old-fashioned. Like any turn-of-the-century novelist, she almost puts on a pair of white gloves and chaperones you through the pages. This is the sort of book where you read sentences like “All this was nearly six years before this chronicle begins”. Only a few anachronistic words betray the book’s modernity – such as “deadbeat”, American slang that entered common usage in the 1940s.

When you climb Hanging Rock, you ascend a to a sharp point and then descend down gently rolling hills. The book’s structure is a little like that: the climax arrives in the first three chapters, and the rest of the book is a gradual come-down. Some readers find this anticlimactic, but to me it adds to the book’s sense of unease. As you read on, you realise you are wandering further from knowing what happened. You aren’t solving the mystery, you’re anti-solving it! It’s as if the answer to the puzzle is a solid island, and the book is an ocean dragging you ever further away. It’s agonizing, and compelling.

So, do we ever learn what happened? Do we even get a look through a crack in the door? Make up your own mind, but maybe there’s a reason they call it mystery fiction as opposed to solution fiction.